(b) Then what is the reason of the Chachamim, who consider the T'nai to be
valid?

(c) What does Raban Shimon ben Gamliel mean when he says 'Ein Lecha T'nai
bi'Kesuvim she'Eino Kaful', assuming that he is referring to ...

... Rebbi Meir?

... the Chachamim?

(d) Why, in the latter explanation, does Raban Shimon ben Gamliel not
consider it a case of 'Sh'nei Kesuvim ha'Ba'in ke'Echad'?

2)

(a) In another Beraisa which deals with the same case as the previous one,
Rebbi Meir says 'Eino Get'. What do the Chachamim say?

(b) How do we reconcile the two (seemingly) contradictory opinions of ...

... Rebbi Meir? How does he differentiate between the two statements?

... the Chachamim? What do we mean when we say that the Chachamim of the second Beraisa are Raban Shimon ben Gamliel?

3)

(a) The Tana of a Beraisa says that if someone says in front of two
witnesses 'Harei Zeh Gitech al-M'nas she'Teshamshi es Aba Sh'tei Shanim' and
then, in front of two other witnesses ' ... al-M'nas she'Titni Li Masayim
Zuz', Lo Bitel Divrei ha'Acharon es ha'Rishon'. When did he hand his wife
the Get?

(b) What then, is the Halachah? What is the reason for this ruling?

(c) In which similar case would the latter T'nai negate the former one?

4)

(a) The Tana adds 've'Ein Echad min ha'Rishonim ve'Echad min ha'Acharonim
Mitztarfin'. Why can this not possibly refer to the second of the two
cases of the Beraisa?

(b) In that case, it must refer to the first. Why is it not obvious that
one witness from each group cannot combine (seeing as they are testifying on
two different conditions, only one of which she is obligated to observe)?
What is the Tana coming to teach us?

(b) In the above cases, will it make any difference if he subsequently
leaves Yehudah (in the first case), Galil (in the second case) or Eretz
Yisrael (in the third) for thirty days?

(c) What does the Tana of our Mishnah say about a man who said 'Harei Zeh
Gitech Kol Z'man she'A'avor mi'Neged Panayich Sheloshim Yom'?

6)

(a) Where does the Tana of a Beraisa place ...

... Antipras?

... K'far Usna'i?

(b) Abaye resolves the apparent contradiction between our Mishnah (which
seems to place Antipras in Galil and K'far Usna'i in Yehudah) and the
Beraisa, which explicitly places the former in Yehudah and the latter in the
Galil), by explaining with regard to our Mishnah, 'T'rei Tena'i ka'Amar
Lah'. What does this mean?

(c) Regarding the area north of Antipras and south of K'far Usna'i, he rules
'Megureshes ve'Einah Megureshes'. Why is that?

(a) Rav Safra informs us how the Rabbanan would take leave of each other in
Acco. From whom were the Rabbanan of Eretz Yisrael taking their leave?

(b) Why specifically in Acco?

(c) So how does Abaye reconcile our Mishnah (which seems to place Acco in
Chutz la'Aretz), with the testimony of Rav Safra (which specifically places
it in Eretz Yisrael)?

8)

(a) In the case in our Mishnah when the husband stipulated that the Get
should take effect if he stayed away from her ('Im A'avor mi'Neged
Panayich') for thirty days, why is the Get valid, seeing as he returned
within thirty days? How does Rav Huna explain 'Panayich' to answer this
Kashya?

(b) Rebbi Yochanan explains the Mishnah ('Panayich') literally. Then how
does he answer the Kashya?

(c) It is not a Get Yashan, according to Rebbi Yochanan, because the Din of
Get Yashan applies specifically when Yichud took place between the time that
the husband wrote the Get and the time he handed it over. Why do we not
even suspect that, when he returned, he appeased her and secluded himself
with her (in which case it would be a Get Yashan)? How does Rabah bar Rav
Huna, who cites his father in the name of Rav, explain this?

(d) Like whom is the Halachah, like Rav Huna or Rebbi Yochanan?

9)

(a) There are others who cite Rabah bar Rav Huna, who cites his father in
the name of Rav (who explains that the Tana speaks when the husband believed
his wife) with regard to the forthcoming Mishnah 'Harei Zeh Gitech
me'Achshav im Lo Ba'si mi'Kahn ve'ad Sh'teim-Esrei Chodesh, u'Meis ... Harei
Zeh Get', to answer the Kashya why we are not afraid that he may have made
up with her. Why, if he said this on ...

... the Mishnah, would we extrapolate that he certainly said it on the Beraisa?

... the Beraisa, he would extrapolate that he did not say it on the Beraisa?

(d) Even if, when he failed to return within twelve months, they wrote the
Get and handed it to his wife after twelve months, the Get will not be valid
if her husband died before she received it. What will be the Din in a case
where nobody knows whether the Get preceded her husband's death or
vice-versa?

11)

(a) We learned in a Beraisa (with regard to 'Im Lo Ba'si mi'Kahn ve'ad
Sh'teim-Esrei Chodesh, Kisvu u'T'nu Get le'Ishti') 'Raboseinu Hitiruhah
Linasei'. Rav Yehudah Amar Shmuel ascribes the title 'Raboseinu' to the
Beis-Din that permitted Nochri oil. Whose Beis-Din was this? Was he a Tana
or an Amora?

(b) Like whom do Raboseinu hold?

(c) What did Rebbi Aba the son of Rebbi Chiya bar Aba quoting Rebbi Yochanan
say about this? Is it a unanimous opinion?

(d) What is the difference between 'Kol Si'aso' and 'Kol Sha'ato'?

12)

(a) Rebbi Elazar asked that old man whether Raboseinu permitted the woman to
marry immediately or only after twelve months. What exactly does the first
side of the She'eilah mean?